Nicodemus was a Rabbi in the Sanhedrin and is considered by both Catholic and Eastern Orthodox Church traditions to have secretly been a disciple of Yehshua on the basis of the narrative in John 19.

He was highly educated in the Torah. He was a leading teacher of the Sanhedrin, and yet he did not understand. Yet today, many Christians who do not keep the Torah nor understand the laws claim to be “Born Again.” How ridiculous, how absurd they are to presume they know more than those who had spent their lives studying the Torah.

The question is now addressed to those of you who are keeping the Torah. Do you understand what Yehshua meant when He stated you had to be born again?

Let’s begin by reading where this idea comes from.

You Must Be Born Again

Jhn 3:1  And there was a man of the Pharisees named Nicodemus, a ruler of the Jews.

Jhn 3:2  He came to Jesus by night and said to Him, Rabbi, we know that you are a teacher come from God; for no man can do these miracles which you do unless God is with him.

Jhn 3:3  Jesus answered and said to him, Truly, truly, I say to you, Unless a man is born again, he cannot see the kingdom of God.

Jhn 3:4  Nicodemus said to Him, How can a man be born when he is old? Can he enter the second time into his mother’s womb and be born?

Jhn 3:5  Jesus answered, Truly, truly, I say to you, Unless a man is born of water and the Spirit, he cannot enter into the kingdom of God.

Jhn 3:6  That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

Jhn 3:7  Do not marvel that I said to you, You must be born again.

Jhn 3:8  The Spirit breathes where He desires, and you hear His voice, but you do not know from where He comes, and where He goes; so is everyone who is born of the Spirit.

Jhn 3:9  Nicodemus answered and said to Him, How can these things be?

Jhn 3:10  Jesus answered and said to him, Are you the teacher of Israel and do not know these things?

Jhn 3:11  Truly, truly, I say to you, We speak what we know and testify what we have seen. And you do not receive our witness.

Jhn 3:12  If I have told you earthly things and you do not believe, how shall you believe if I tell you heavenly things?

Jhn 3:13  And no one has ascended up to Heaven except He who came down from Heaven, the Son of Man who is in Heaven.

Jhn 3:14  But even as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,

Jhn 3:15  so that whosoever believes in Him should not perish, but have everlasting life.

What You Need to Know About Baptism UCG

https://www.ucg.ca/booklets/what-you-need-to-know-about-baptism/

What does the Bible mean when it talks about repentance and conversion?

What is the purpose of human life? Are we here for a reason? Does the Bible provide answers for these questions? What does the Bible mean when it talks about repentance and conversion? Inside this booklet your will find the answers to these questions.

“…Broad is the road that leads to destruction…and narrow the road that leads to life, and only a few find it” (Matthew 7:13-14, New International Version).

Do you believe in many roads to salvation?

Baptism represents the most significant commitment we can make in this life. Though a simple ceremony, it acknowledges profound changes in one’s heart and mind.

Although most churches have formal procedures for admitting believers into their group, their practices differ greatly. Each seems to take a different road. Even their baptismal ceremonies are different. Some sprinkle or pour. Others fully immerse believers in a stream or lake. Some groups baptize babies, while others do not. Still others believe there is no need for baptism at all.

Most claim to obtain their authority from the Bible, yet they are widely diverse in their practices. Can such vastly different beliefs and customs be justified in the Bible? And does it really matter—to you or to God?

When you think about establishing a relationship with God, what comes to mind? Do you envision attending a revival meeting or following a televangelist? How about prayer meetings or church-sponsored bingo games? Perhaps your only contact with religion has been hard-sell, door-to-door evangelism or street-corner preachers.

Faced with so many varying and contradictory approaches, it isn’t surprising that many people have become cynical of religion altogether. To some, the idea that one can live forever surely must be one of those too-good-to-be-true notions. To the hard-core cynic, baptism may sound like just an empty religious term or quaint custom, and suggesting that it’s a necessary step for eternal life might seem preposterous. Others simply don’t know what to make of it.

But what about you? Do you know what the Bible reveals on this vital subject? Notice what Jesus Christ Himself has to say: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day” (John 6:44, emphasis added throughout).

Clearly, coming to God is a process that He starts, and we must choose to accept or reject His way when offered. If we accept, we have a definite process to follow that He clearly reveals in Scripture.

On the Day of Pentecost following Christ’s death and resurrection, the apostle Peter instructed those assembled to repent and be baptized for the forgiveness of their sins (Acts 2:38). Then God gave those who did so His Holy Spirit, which He will also give to us if we follow these same steps, enabling us to live the new life to which He has called us.

Baptism represents the most significant commitment a human being can make in this life. Though a simple ceremony, it powerfully acknowledges profound changes in one’s heart and mind. It represents utter rejection of past sinful ways and embarking on a new life of fully yielding to Jesus Christ as our Lord and Savior.

God earnestly desires that we take this path. Peter tells us, “The Lord is . . . longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9). Accepting His offer allows us to become His children. In John 1:12 we read, “As many as received Him, to them He gave the right to become children of God.”

Baptism, as explained in your Bible, is much more than a means to join a church or just a religious ceremony for infants. It represents a mature decision, made only after careful deliberation. Jesus cautioned anyone who would follow Him to “count the cost” before committing (see Luke 14:27-33). Baptism portrays the magnitude of that commitment —and is a major step on the narrow road that leads to eternal life.

Jesus and His Apostles Affirm the Need to Obey God’s Commandments

“In those days John the Baptist came preaching in the wilderness of Judea, and saying, ‘Repent, for the kingdom of heaven is at hand!'” (Matthew 3:1-2).

After God calls us, repentance is the starting point in our relationship with Him. Without repentance, we are cut off from God: “Behold, the LORD’s hand is not shortened, that it cannot save; nor His ear heavy, that it cannot hear. But your iniquities have separated you from your God; and your sins have hidden His face from you, so that He will not hear” (Isaiah 59:1-2).

However, God wants all to repent and become His children (2 Peter 3:9; John 1:12). For this to happen, God in His great mercy begins leading us to repentance (Romans 2:4).

Sincere study of God’s Word, coupled with a strong desire to yield to His will, soon lets us see in ourselves the selfish desires that dominate the behavior and reasoning of most people.

Notice how God used the apostle Peter to instruct those He was calling. In Peter’s first recorded sermon on the Day of Pentecost, he said, “Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.” Those listening were “cut to the heart.” They implored Peter and the other apostles, “Men and brethren, what shall we do?”

Peter replied, “Repent and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:36-38).

But what does it mean to “repent”? Definitions of repentance include: a turning with sorrow from a past course of action; the changing of one’s mind for the better; regret or contrition; sorrow for sin with self-condemnation; abhorrence of past sins; complete turning from sin.

The Bible describes repentance as a profound realization of our sins and resulting sorrow that leads us to change our thoughts and actions: “For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death” (2 Corinthians 7:10).

Godly sorrow allows us to see how totally selfish, corrupt and far from God we are and causes us to place our hope in Him. It leads to a deep, life-altering commitment. Worldly sorrow, by contrast, is shallow and superficial, producing no real and permanent change.

At its core, repentance is change. It is turning from our previous self-centered way of life to serve God and center our life around Him.

Peter, in his sermon quoted above, described repentance as a personal expression of deep and heartfelt surrender to God, the result of recognizing and acknowledging what Jesus, as our personal Savior, did to reconcile us to God the Father (Romans 5:8-10; 2 Corinthians 5:18-20). Repentance unites us with God the Father and Jesus Christ in an extraordinary relationship.

The miracle of repentance

Early in our relationship with God, we need to understand that repentance is a miracle. Through the Bible we see the opportunity to repent as a gift from God, possible only when God draws us to Him. As pointed out earlier, Jesus plainly stated, “No one can come to Me, unless the Father who sent Me draws him” (John 6:44).

It is impossible for anyone, acting alone, to completely surrender his or her will to God. Humanly we cannot comprehend the depth of change that God desires to see in our hearts and minds. We need help even to understand what sin is!

That’s why God must grant us repentance (Acts 11:18; 2 Timothy 2:25). In addition, we need the will—both the desire and the choice—to repent. This willingness to repent, too, comes from God: “For God is working in you, giving you the desire to obey him and the power to do what pleases him” (Philippians 2:13, New Living Translation).

Although God “desires all men to be saved,” He doesn’t force anyone to repent (1 Timothy 2:4). His kindness and goodness lead us to repentance as mentioned (Romans 2:4), but He doesn’t make the choice for us. The decision is still ours.

Those who choose to genuinely repent soon realize that God is active in their lives—working within them to instill a deep desire to change in whatever way is necessary to please Him. They want to learn God’s will—to know what He expects of them. They study God’s inspired Word, the Bible, to better understand His will. They desire to submit to God and live according to His instructions.

Sincere study of God’s Word, coupled with a strong desire to yield to His will, soon lets us see in ourselves the selfish desires that dominate the behavior and reasoning of most people. We begin to recognize the pervasive influence that the carnal or fleshly mind, as the apostle Paul called it, has on our thinking and behavior (Romans 8:7).

Before we can repent, God must convict us of sin (John 16:8), helping us to realize how far away we are from His ways. We must recognize the sin within us and comprehend our deep-rooted hostility toward Him.

To recognize sin in ourselves is an enormous step. The first step in changing a bad habit or avoiding a wrong act is to recognize the problem and admit that it exists. We must be willing to admit our faults and acknowledge our guilt. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us” (1 John 1:9-10).

What is sin?

In today’s world, sin is not a popular subject. As a society we search for ways to absolve ourselves of responsibility for our actions. We hear experts say, “He was abused as a child, therefore we cannot hold him responsible for what he did.” We reason that, if everybody is doing something, it must not be all that bad.

But God, through the Bible, goes right to the heart of the matter, clearly defining sin for us in 1 John 3:4: “Whoever commits sin also commits lawlessness, and sin is lawlessness.”

To what law was John referring? He made it clear in other verses in this same epistle: “Now by this we know that we know Him, if we keep His commandments. He who says, ‘I know Him,’ and does not keep His commandments, is a liar, and the truth is not in him” (1 John 2:3-4). And: “For this is the love of God, that we keep His commandments. And His commandments are not burdensome” (1 John 5:3).

Sin, therefore, is defined as breaking God’s commandments and laws.

Why should we worry about transgressing God’s laws? Because our eternal life is at stake! Paul warned, “The wages of sin is death” (Romans 6:23). We readily consider such acts as murder, theft and adultery to be sin. However, Christ made it clear that we can sin by our very thoughts, not just our actions. He said that hatred and lust violate God’s commandments against murder and adultery just as surely as the physical acts themselves (Matthew 5:22-28; 1 John 3:15).

We have all missed the mark. As Paul says in Romans 3:23, “For all have sinned and fall short of the glory of God.”

In the same chapter he quotes several Old Testament passages in describing our natural, evil, rebellious state apart from God: “There is none righteous, no, not one; there is none who understands; there is none who seeks after God … There is none who does good, no, not one … Their feet are swift to shed blood; destruction and misery are in their ways; and the way of peace they have not known. There is no fear of God before their eyes” (Romans 3:10-18; see Psalms 14:2-3; Psalms 53:2-3; Isaiah 59:7-8; Psalms 36:1).

Repentance is change from the inside!

God is not harsh, even though He knows we are sinners. He does, however, require that we surrender our will to Him. He expects us to bring into our lives His way of thinking and living as revealed in His Holy Scriptures. He wants every one of us to rid ourselves of our former way of thinking and living and become a “new man” in thought, attitude and character (Ephesians 4:22-24). To each of us He says, “Be renewed in the spirit of your mind” (Ephesians 4:23).

God reveals His thoughts and mind through His Word. It contains His values, standards and principles. We learn to think like God by reading and studying the Bible.

These admonitions mean a lifetime of growth and change for us, starting with the initial change—the repentance God expects before baptism. He asks us to reorient our hearts, aiming for a new direction in life.

“To be carnally minded is death,” said Paul, “but to be spiritually minded is life and peace” (Romans 8:6). We must be willing to let the revealed Word of God, the Bible, change our thinking. That is where real repentance begins. Repentance is our personal choice to let God change us inside and out! James says, “Draw near to God and He will draw near to you” (James 4:8).

God’s mercy is so great that He will forgive us, provided that we forsake both our way (our wrong behavior) and our thoughts: “Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, and He will have mercy on him; and to our God, for He will abundantly pardon” (Isaiah 55:7).

We must learn to think like God

If change originates from the inside, with our thoughts, right behavior will follow. Godly behavior is only the fruit of righteous convictions, desires, emotions and attitudes—the result of our thoughts.

But how can we learn to think like God? How can we change our thoughts? God reveals His thoughts and mind through His Word, the Bible. It contains His values, standards and principles. We learn to think like God by reading and studying the Bible.

Proverbs 2:1-5 expresses it clearly: “My son, if you receive my words, and treasure my commands within you, so that you incline your ear to wisdom, and apply your heart to understanding; yes, if you cry out for discernment, and lift up your voice for understanding, if you seek her as silver, and search for her as for hidden treasures; then you will understand the fear of the Lord, and find the knowledge of God.”

Jesus confirmed the importance of God’s Word as our guide to life. He said, “It is written: ‘Man shall not live by bread alone, but by every word that proceeds from the mouth of God'” (Matthew 4:4). One with a truly repentant attitude will search God’s Word for instruction on how to live.

We must show “fruits worthy of repentance”

Repentance was an integral part of the message of John the Baptist, who “went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins” (Luke 3:3). Notice that his message connected baptism, repentance and the remission (forgiveness) of sin. One cannot properly discuss one of these topics without discussing the other two.

John was popular among the people of his day. Crowds followed him, asking for baptism. But not all were welcomed by John. Some simply had no comprehension of repentance. John admonished them: “Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance” (Luke 3:7-8).

John’s refusal to baptize everyone astonished them. Just what were these fruits he demanded? What did he expect? They asked him, “What shall we do then?” (Luke 3:10).

John’s answer is one of the most penetrating and revealing descriptions of true repentance in the Bible. He showed that real repentance produces fruit—genuine results from a change of heart. John did not provide a dictionary definition of the words repentance and fruits. Instead he gave examples of how people need to change to be truly repentant before God.

“He answered and said to them, ‘He who has two tunics, let him give to him who has none; and he who has food, let him do likewise.’ Then the tax collectors also came to be baptized, and said to him, ‘Teacher, what shall we do?’ And he said to them, ‘Collect no more than what is appointed for you.’ Likewise the soldiers asked him, saying, ‘And what shall we do?’ So he said to them, ‘Do not intimidate anyone or accuse falsely, and be content with your wages'” (Luke 3:11-14).

It was common for the tax collectors to demand more taxes of people than was legally due, greedily pocketing the difference. Soldiers, charged with the duty of maintaining law and order, often augmented their income by extortion—intimidating and abusing the very people they were supposed to protect.

Because these public servants had difficulty recognizing their own failings, as people often do, John chose examples that hit home to them, asking for evidence of repentance from the heart. He demanded personal sacrifice, given willingly, that showed genuine concern for others. He told them to look inside themselves and examine the motives driving their attitudes and actions.

The specific fruit John called on these people to produce was a change in their behavior. However, he chose examples that typify the self-centered, self-serving nature in all of us.

Jesus makes it clear that the changes needed most come from the heart, from our thoughts. He said, “What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts” (Mark 7:20-21). He then listed ways these inward attitudes show themselves: “Adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man” (Mark 7:21-23).

To some, the change God wants in us can appear so overwhelming that repentance and conversion to God’s way of thinking seem impossible. And that’s the point. Without God’s help, they are impossible!

When Christ compared entering the Kingdom of God to passing a camel through the eye of a needle, the disciples asked in amazement, “Who then can be saved?” (Mark 10:23-26). Jesus replied, “With men it is impossible, but not with God; for with God all things are possible” (Mark 10:27). To truly repent, we must learn to trust and rely on God more than on ourselves.

In Luke 18:9-14, Jesus contrasted the attitude of an outwardly religious individual who trusted in himself for his righteousness with the attitude of a repentant tax collector who correctly perceived his own spiritual inadequacy and looked to God for help to become righteous. Jesus explained that God’s forgiveness (justification or making right) is extended to those who humbly look to God rather than to themselves for the power to repent and change their behavior.

Seek God’s help in faith

If you sincerely desire to commit your life to God, ask Him for His gift of repentance. Tell Him your intentions in prayer. Seek His help. Don’t rely on your own ability to perceive your sins and change them all by yourself. If you have not yet developed the habit of regular prayer and feel awkward about praying, understand that God will help you. Jesus promised, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you” (Matthew 7:7). If you sincerely want to follow His commandments and instruction from the Bible, tell Him.

Of course, all of this requires that we believe in God and learn to trust Him. Indeed, faith in God is a key part of this entire process. Hebrews 11:6 says, “Without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.” Your part is to act on faith, then trust God to answer your prayers. This is one of the most important steps in your entire life. Don’t delay! Take the time now—talk to God.

Let’s next examine the significance of baptism.

Through God’s grace, the gift of eternal life is given to those who demonstrate their faith in God by their obedience and repentance.

Like John the Baptist, Jesus Christ said we must bear fruit: “He who abides in Me, and I in him, bears much fruit . . . By this My Father is glorified, that you bear much fruit; so you will be My disciples” (John 15:5-8).

Some are confused at Jesus’ expectation of us to produce fruit. They interpret any requirement to obey God to mean that we somehow earn our salvation. Earning our salvation, of course, is impossible. Salvation is a free, undeserved gift from God. We could not earn salvation in a hundred lifetimes of performing good deeds.

We are not saved by our works. Only the sacrifice of Christ’s shed blood can cleanse us from our sins. Our thoughts cannot accomplish this, nor can any other actions we could take. Because Christ is alive and actively involved in converting us, we will be saved by His life. The apostle Paul made this clear:

“But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life” (Romans 5:8-10). Christ living in us enables us to do good works (see Galatians 2:20). God’s forgiveness of our past sins and His helping us to obey His law are both aspects of His grace toward us.

Grace and obedient works are complementary rather than contradictory terms. The word grace comes from a Greek word that means “gift” or “favor.” Salvation, or eternal life, is a gift we receive by grace (Romans 6:23; Ephesians 2:8-9). No amount of works or effort to obey God on our part could ever earn us eternal life. This is not to say that eternal life is free in an ultimate sense. Christ paid with His life so that we could receive the gift of salvation (Acts 20:28).

Yet while salvation is given to us as a gift, there are conditions attached. The first is that we repent. Repentance earns us nothing; we deserve no favors because we repent. But repentance is required. Why? Because repentance is a condition for forgiveness (Acts 2:38). God simply will not forgive those who willfully persist in sin as a way of life. Paul wrote: “What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it?” (Romans 6:1-2).

The direction of our lives must be changed as a prerequisite for receiving God’s gift of salvation. That is what both Christ and the apostles taught. Paul “declared…[we] should repent, turn to God, and do works befitting repentance” (Acts 26:20). Works demonstrate our repentance to God, but they will never earn us the right to demand anything from Him or allow us to boast that we deserve eternal life.

Indeed, it is God who leads us to obey Him (Romans 2:4; Acts 11:18; 2 Timothy 2:25) and then empowers us to succeed (Ephesians 3:20; Ephesians 6:10; Colossians 1:11). Both of these actions by God are aspects of His grace toward us. Our role is to cooperate with Him (Acts 26:29).

God expects good works in our lives to demonstrate repentance and His love and faith active within us. The apostle James explicitly states that “faith without works is dead” (James 2:20-26), and Paul makes it plain that God saves us by grace through faith for the very purpose of producing good works, even though those good works cannot earn our salvation:

“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:8-10).

Why should this be so difficult for people to believe and accept? It is simply walking in Christ’s footsteps, following His example (1 John 2:6).

Jesus said to His disciples, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matthew 5:16). Though works do not earn us eternal life, they do glorify, or honor, God, and He requires that we honor Him by the way we live. People who refuse to include works in their lives are, whether they realize it or not, dishonoring God. “They profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work” (Titus 1:16).

Do works ever earn us anything? Revelation 20:12 says the dead are going to be judged “according to their works.” In John 14:2-3, we find Jesus explaining that He would “prepare a place” for His followers. In the coming Kingdom of God, He will grant various positions of authority to those who overcome (Revelation 2:26; Revelation 3:21). The resurrected saints will rule with Jesus Christ in His Kingdom (Revelation 20:4-6). Through submission to God, allowing His Spirit to lead us and living a life of good works, we build righteous, godly character that will enable us to rule with Jesus Christ.

Though our works will not earn us salvation, they will determine our reward in His Kingdom. Jesus explained this in His parable of the talents (Matthew 25:20-29). Our Lord also made this clear in Revelation 22:12 when He said, “I am coming quickly, and My reward is with Me, to give to every one according to his work.”

In Revelation 22:14 John further says, “Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city.” Through God’s grace, the gift of eternal life is given to those who demonstrate their faith in God by their obedience.

To better understand the relationship between law and grace in the life of a Christian, please read or download our comprehensive free book The New Covenant: Does It Abolish God’s Law?

What is faith, and what role does it play in the process of repentance leading to baptism and salvation?

Where the Bible lays out the elementary teachings of Christianity in Hebrews 6:1-2, listed between “repentance from dead works” and “the doctrine of baptisms” is “faith toward God.” What is faith, and what role does it play in the process of repentance leading to baptism and salvation?

Many people believe in God. They assume He exists, but He is not real enough to them to affect what they think and do. To believe God, on the other hand, is to have faith that God will do for us whatever He has promised to do. He expects us to act on that belief. He requires that we have living faith in His existence, power and promises.

Changing our lives to submit to God—what the Bible refers to as repentance—is based on the conviction that He will intervene in our lives and ultimately grant us eternal life.

Faith isn’t some magical ingredient. It does, however, lead to a confident attitude toward God. Faith motivates our minds to the assurance of God’s power and will to act in our lives. Faith becomes more than a mental conviction as it grows into a commitment, not only to trust God to involve Himself in our lives, but to do His will.

God’s Word assures us that “the just shall live by faith” and “we walk by faith, not by sight” when we repent of our sins and begin to live dedicated, godly lives directed by our Savior, Jesus Christ (Romans 1:17; 2 Corinthians 5:7). People who live by faith as followers of Christ and members of God’s Church are “believers” in Him (Acts 5:14; 1 Timothy 4:12).

God’s Word has a good reason for calling them believers. In the New Testament the Greek word for faith is, in virtually every instance, the same word for belief. Although translators choose whether “faith” or “belief” is intended based on their understanding of the context of each passage, the meaning is usually much broader than either word alone.

Even in modern language, to believe in someone, something or some cause is to have faith in that person, thing or movement—to believe it is true, just and worthy of one’s support and involvement. In the same way, to have faith as it is defined in the Bible is to fully believe in someone (God), to believe in and act on the truth of His Word (the Bible) and to live for the greatest of causes—salvation for all who believe in the coming Kingdom of God (Mark 1:14-15).

Faith is belief. But let’s not make the age-old mistake of thinking that if we believe in God—that is, that He exists—we therefore have faith. Many hold to this mistaken idea. They say they believe in God; they think, therefore, that they have faith.

To believe in God is only the starting point of faith. But believing in God does not necessarily involve conviction or commitment to Jesus Christ and God the Father. Belief in God is profitable, but incomplete. As the apostle James noted: “You believe that there is one God. You do well. Even the demons [fallen angels] believe—and tremble!” (James 2:19). We must go beyond the level of faith exhibited by demons.

The “faith chapter” of the Bible defines faith this way: “Now faith is the substance [realization, confident assurance, solid ground] of things hoped for, the evidence [conviction, reality, proof] of things not seen” (Hebrews 11:1). Faith is our assurance of the existence of things we cannot see.

The remainder of Hebrews 11 identifies real people who long ago lived examples of faith. They believed God, even to the point of death, confident that He would deliver them or resurrect them to eternal life in His Kingdom. They believed. Faith gave them assurance to carry on.

But faith is not wishful thinking, a pie-in-the-sky feeling that everything will be all right. Faith is a deep conviction that God deeply cares for us and will always act with our best interests at heart.

Each of us can have this kind of faith. In fact, we must have it if we wish to honor and love God, because “without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him” (Hebrews 11:6).

The preceding passage describes two aspects of faith. First we must believe God exists. He is the all-righteous, all-powerful Creator and Ruler of the universe who cares about His creation, including us—something we can comprehend through the magnificence of the physical creation we see around us and within ourselves (Romans 1:20). Then we must believe God will ultimately reward those who humbly, obediently seek Him.

Changing our lives to submit to God—what the Bible refers to as repentance—is based on the conviction that He will intervene in our lives and ultimately grant us eternal life. Simply saying “I believe” without making accompanying life-altering changes is not sufficient. The kind of faith required for salvation includes not only understanding what God desires from us, but also our acting on that understanding. We must base our faith on a correct understanding of God’s Word and a commitment to live by that Word.

To learn more, read or download our free booklet You Can Have Living Faith.

In order to receive the Holy Spirit you must repent, take part in water baptism and laying on of hands.

“But when they believed Philip as he preached the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women” (Acts 8:12, NIV).

After one repents in faith, one’s next step is water baptism, a primary principle of Jesus Christ (Hebrews 6:1-2). Those who wish to travel the road to eternal life must understand and take part in two basic ceremonies—water baptism and the laying on of hands—to receive the Holy Spirit.

The words baptize and baptism are derived from the Greek verb baptizo, meaning “to dip or immerse.” Dip means “to immerse and then quickly take out.” Immerse means “to plunge under, so as to cover completely.” From these definitions, it is clear that immersion is the biblical method of baptism. Baptism by immersion symbolizes our death and burial, while rising out of the baptismal water symbolizes a resurrection to a new life in Christ (Romans 6:3-5).

Notice how Philip baptized the Ethiopian eunuch. The two men had stopped by a river, “and both Philip and the eunuch went down into the water, and he baptized him.” They then “came up out of the water” (Acts 8:38-39). Why did they both go into the water? So Philip could baptize the eunuch by immersing him completely under the water. Then, rising from the water, the eunuch could begin a new life in Christ.

Jesus instructed His followers, “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). The Greek word here for “in” can also be translated “into.” When a minister of God submerges a new believer under the water, performing the symbolic burial of the “old man,” he performs the act in the name of, or by the authority of, Jesus Christ. He also puts the person in, or into, a new relationship with God.

A symbolic death and burial

Baptism symbolizes in part our being united with Christ in death and burial in a figurative sense: “Do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death” (Romans 6:3-4).

In God’s eyes we are “united together in the likeness of His death…Knowing this, that our old man [the sinful person we were before] was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin” (Romans 6:5-6).

Before the miracle of repentance, we are slaves of sin. Paul explained to the Romans that, once we are baptized into Christ, we are no longer trapped in sin (Romans 6:3-4). “Our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died [through the symbolic death of baptism and eradicating our old ways] has been freed from sin” (Romans 6:6-7).

But we are redeemed—bought back—from enslavement to sin by the sacrifice of Jesus Christ (1 Peter 1:18-19; Revelation 5:9). Having been purchased by God, we now belong to Him: “For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s” (1 Corinthians 6:20).

Being converted from slaves of sin to slaves of righteousness, we no longer serve sin (Romans 6:18). Our new way of thinking is one that bears the fruits of repentance (see Galatians 5:22-23). As Galatians 5:24-25 puts it: “And those who are Christ’s have crucified the flesh with its passions and desires. If we live in the Spirit, let us also walk in the Spirit.”

Resurrection to a new life

This life in the Spirit is also symbolized in the baptismal ceremony. For baptism pictures not only our death to sin, but also our being resurrected to a new life in Christ: “Just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4). Once we are baptized and have hands laid on us by one of God’s ministers, He gives us His Holy Spirit as a “deposit” of our ultimate change to spirit and eternal life, “guaranteeing what is to come” (2 Corinthians 1:22, NIV). Baptism, then, is the symbolic burial of our old self and the beginning of a new life as an obedient servant of God.

Paul compares our newness of life to a change of clothing: “For all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:27, NIV). We put on, or clothe, ourselves with Christ by replacing wrong attitudes, actions and habits with right ones. Colossians 3:12 says, “As God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience” (NIV).

God’s Holy Spirit is given to us by the prayer of and laying on of hands by God’s ordained ministers, serving as His representatives.

Our new life starts us down the road that ultimately leads to eternal life and entrance into the Kingdom of God at the resurrection of the just, when Jesus returns to earth. “For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his” (Romans 6:5, New Revised Standard Version).

Notice that our actual resurrection is yet future, at which time we will be changed into spirit (1 Corinthians 15:42-55). Even though we may not comprehend what it means to be changed into spirit, we can rely on John’s words in 1 John 3:2: “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.”

God’s Spirit given through laying on of hands

The next step on our road to eternal life is to receive God’s Holy Spirit, which comes through “laying on of hands,” as described in Hebrews 6:2. From the Scriptures, we find that water baptism is followed by the ceremony of laying on of hands, at which time we receive God’s Spirit. Acts 19:6 says, “And when Paul had laid hands on them, the Holy Spirit came upon them.”

Acts 8:12 shows that “both men and women” in Samaria understood, repented and were baptized. However, the Holy Spirit was not given until Peter and John prayed and laid their hands on them. Acts 8:15-17 say: “When they arrived, they [Peter and John] prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit” (NIV).

We see that God’s Holy Spirit is given to us by the prayer of and laying on of hands by God’s ordained ministers, serving as His representatives.

The representation aspect here is important to bear in mind. In the laying on of hands, it is God’s divine power and authority that confers His Spirit. His human representatives have no supernatural power of themselves. It is God working in and through them. Nevertheless, God wants us to acknowledge the fact that He does work through human representatives.

This is part of a bigger picture of God’s Church working together in an orderly way. All are charged with the responsibility of helping and caring for, and submitting to, one another. Yet some have the special responsibility of serving others through leadership and teaching. God requiring the laying on of hands helps us to see that.

Why we need God’s Spirit

What is the role of God’s Spirit in our lives? On our own, we may strive, struggle and pray earnestly for victory over a sinful habit, but still come up short. After baptism and the laying on of hands, the same Spirit that leads us to repentance continues to work in us even more powerfully to help us see and overcome our sins and shortcomings.

Because it is impossible to be overcomers by keeping God’s law in its full spiritual intent on our own, Jesus said He would send the Holy Spirit to guide and help us (John 14:16-18). When we do all we humanly can to be obedient, God gives us, through His Holy Spirit, the additional help we need to obey His truth and have a sound mind reflecting godly love (Acts 5:32; John 16:13; 2 Timothy 1:7).

His Spirit helps us overcome the weaknesses and selfish desires of human nature (Romans 7:13-20). It enables us to worship God in spirit and in truth (John 4:23-24). It provides us comfort during trials and allows the mind of Christ to work in us (Philippians 2:5). Through His Spirit, God inspires, guides and leads us, and makes us His very own children (Romans 8:13-14; 1 Corinthians 2:10-11).

Overcoming our habitual sins and selfish nature does not happen instantly. It is a lifelong process, often involving great effort. The apostle Paul, more than 20 years after his miraculous conversion, described his continuing struggle to overcome the evil desires within himself. Those selfish pulls were so strong that he called them another “law” working within himself:

“I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing …

“So I find this law at work: When I want to do good, evil is right there with me. For in my inner being I delight in God’s law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members” (Romans 7:18-23, NIV).

But Paul also noted that, with the help of God’s Spirit, our sinful nature can be subdued: “For if you live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live” (Romans 8:13).

Some mistakenly believe that once a person is baptized, God takes over and does everything. This is a misleading and dangerous concept. God expects us to resist sin and strive to make His Spirit an active part of our daily lives.

In 2 Timothy 1:6, Paul urged Timothy to “stir up the gift of God [the Holy Spirit] which is in you through the laying on of my hands,” showing that we have a personal responsibility in our salvation. Timothy needed to “stir up” God’s Spirit—not just sit back and let God take over. Paul restated, in Philippians 2:12, that we must work out our own salvation with fear and trembling.

The miracle of transformation

God’s Spirit working within us helps us change and begin producing right fruit in our lives. Galatians 5:22-23 lists the fruit of God’s Spirit—love, joy, peace, kindness, gentleness and self-control, among others—that become increasingly evident in us as we grow spiritually.

Producing the fruit of righteousness is important. It is also important for us to understand that the credit for that fruit goes to God. Paul expressed to the Philippians his desire to be acceptable to God by “not having mine own righteousness, which is of the law [attempting to keep the law on his own], but that which is through the faith of Christ, the righteousness which is of God by faith”—that is, obedience produced through having Christ’s faith within him by the Holy Spirit (Philippians 3:9, KJV).

Notice that Paul trusted God to produce righteousness in him, knowing “it is God who works in you both to will and to do for His good pleasure” (Philippians 2:13). Yet he understood that this was a partnership in which he had to cooperate. As he wrote in Colossians 1:29, “I also labor, striving according to His working which works in me mightily.”

When God calls us to be His children, He initiates a change in us from our formerly proud, selfish, disobedient ways. He transforms us by the renewing, or changing, of our mind—a process to which we must yield. Paul told the Romans, “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Romans 12:2).

Paul explained that this transformation is not instantaneous. It requires ongoing changes in our thinking and outlook that permanently affect the way we live. We become “a living sacrifice, holy, acceptable to God, which is your reasonable service” (Romans 12:1).

Paul also admonished, “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5). He preceded this by describing both the attitude and behavior that would be evident in the converted mind:

“Fulfill my joy by being like-minded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others” (Philippians 2:2-4).

Having the mind of Jesus Christ is what makes this great miracle of transformation possible.

The symbolic meaning of baptism, then, is profound. It represents both forgiveness of sins and newness of life in Christ. It should change our lives forever—particularly when we recall that these blessings have come at a great price. Jesus Christ sacrificed His own life so we may gain ours through the forgiveness of our sins—a matter we consider further in the next chapter.

Baptism must wait until we are mature enough to understand repentance.

In Colossians 2:11-12, the apostle Paul compared repentance with circumcision. “In him [Christ] you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, having been buried with him in baptism” (NIV). Paul also said, in Romans 2:29, that circumcision is “of the heart.”

Physical circumcision—the surgical removal of the male foreskin, or prepuce, which God commanded be done in infancy (Genesis 17:12)—demonstrated for Abraham’s descendants that they were in a covenant with God. Circumcision of the heart serves a similar purpose. When we change our way of thinking and behavior, we demonstrate our submission to God under the terms of a new covenant with Him.

Even though Paul likened baptism to the practice of physical circumcision, he did not mean that children should be baptized. Jesus did bless little children, but this was quite different from baptism (Mark 10:13-16). Unlike physical circumcision, baptism must wait until we are mature enough to understand repentance and the magnitude of committing one’s life to following God. The seriousness of baptism clearly makes it a decision for those who are mature.

Those refusing to repent and change their way of thinking will be consumed by fire.

John the Baptist proclaimed that the Messiah would come and baptize “with the Holy Spirit and fire” (Matthew 3:11). Some, reading this, believe they need to receive this baptism of fire. But to understand what John was saying, let’s take a closer look at this passage.

Those refusing to repent and change their way of thinking will be consumed by fire.

In Matthew 3:8 John demanded evidence from members of the leading Jewish sects of His day, the Pharisees and Sadducees, of their repentance from sin, making use of two metaphors to drive home his point. First, he noted that when a tree does not bear good fruit, it is cut down at the roots and burned up (Matthew 3:10). Jesus repeated this principle in Matthew 7:19.

John’s second metaphor was of winnowing wheat. Winnowing means separating the wheat from the husks, stalks and chaff. John this time was picturing how Jesus will deal with people who bear no fruit. “His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire” (Matthew 3:12).

Both examples show the major theme of the Bible, that God wants us to become like Christ and produce fruit! For this, Jesus promises us eternal life, which is the message of the gospel. Those refusing to repent and change their way of thinking will be consumed by fire (Malachi 4:1).

Speaking of attitudes of sin, Jesus proclaims that “the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death” (Revelation 21:8). Revelation 20:15 adds, “And anyone not found written in the Book of Life was cast into the lake of fire.”

This lake of fire is the second death, the baptism of fire for the unrepentant, and is certainly not something that we should desire to experience.

To learn more, read or download our free booklet Heaven and Hell: What Does the Bible Really Teach?

Forgiveness is possible through repentance and understanding Christ’s perfect sacrifice.

“And Peter said to them, ‘Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins . . .'” (Acts 2:38, Revised Standard Version).

How are we forgiven, and where do baptism and Jesus Christ fit in? The Bible says God forgives our sins and mistakes. Through faith in Christ’s sacrifice, we have all of our sins and the guilt we harbor entirely removed. We are then completely clean in God’s sight (Acts 22:16).

It is comforting to know that God not only forgives our sins, but totally dissociates them from us: “For I will be merciful to their unrighteousness, and their sins and their lawless deeds I will remember no more” (Hebrews 8:12).

David was awed by God’s complete mercy and forgiveness. He wrote, “For as the heavens are high above the earth, so great is His mercy toward those who fear Him; as far as the east is from the west, so far has He removed our transgressions from us” (Psalms 103:11-12).

Through the prophet Isaiah, God tells us of the forgiveness that follows when we repent and turn to Him: “Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Cease to do evil, learn to do good … Though your sins are like scarlet, they shall be as white as snow” (Isaiah 1:16-18).

The cleansing of sin and reconciliation to God are by the shed blood of Jesus Christ, our Savior. Without His sacrifice, our sins cannot be washed away.

Paul made it clear that the unrighteous will not inherit the Kingdom of God (1 Corinthians 6:9). He then explained how we are cleansed and made right with God: “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Corinthians 6:11). Jesus Christ cleanses the Church “with the washing of water by the word” (Ephesians 5:26).

This washing away of the accumulated filth of our sins is part of what is symbolized by baptism. Before Paul was baptized, Ananias said, “Why are you waiting? Arise and be baptized, and wash away your sins, calling on the name of the Lord” (Acts 22:16). By plunging our entire body under water, we are symbolically cleansed throughout.

Of course, the water is only a symbol. In reality, the cleansing of sin and reconciliation to God are by the shed blood of Jesus Christ, our Savior (Romans 5:8-10; Acts 20:28). Without His sacrifice, our sins cannot be washed away.

Leaving guilt behind

Thankfully, God does not keep a scorecard with good deeds on one side and bad ones on the other. Our slate is wiped clean of every sin if we confess and repent of our sins and ask for His forgiveness. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). As earlier pointed out, no good deeds, no physical effort of our own, can ever repay God for the precious gifts of forgiveness and the cleansing of our guilt.

It is normal for us to feel guilty when we sin, and the pain of penalties for past mistakes often lingers. Guilt, however, need not remain as a debilitating weight dragging us down.

Guilt can spawn needless feelings of inferiority and bitterness. After we repent, God totally forgives our sins, and there remains no reason to feel guilty unless we sin again. Even then, we should immediately repent, ask God to forgive us and put the guilt behind us. God, in His infinite mercy, applies Christ’s sacrifice to cover and remove our sin and guilt.

We are told in Hebrews 10:22: “Let us go right into the presence of God, with true hearts fully trusting him. For our evil consciences have been sprinkled with Christ’s blood to make us clean, and our bodies have been washed with pure water” (NLT). A clear conscience is one of the most wonderful gifts God gives His children.

King David was a man after God’s own heart (Acts 13:22). He was not perfect, but he did strive to prevent sin from separating him from God. In Psalms 139:23-24, David prayed, “Search me, O God, and know my heart; test me and know my thoughts. See if there is any wicked way in me, and lead me in the way everlasting” (NRSV).

He also prayed: “Hide Your face from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and renew a steadfast spirit within me” (Psalms 51:9-10).

How is sin forgiven?

Sin is the transgression of God’s sacred law (1 John 3:4, KJV). The penalty we all have earned for sinning is death (Romans 6:23). This cause-and-effect relationship is absolute and automatic. The penalty of death must be paid.

We cannot jump out of a 10-story building, futilely trying to break the law of gravity, without paying a penalty for our actions. In the same way, when we break God’s spiritual law, the death penalty for doing so must be paid. Forgiveness does not mean eliminating the penalty for our sins. Rather, it means transferring of the penalty from us to someone who could accept and pay that penalty in our place. The question is, who pays that penalty?

Because all have sinned and the death penalty hangs over everyone, God knew that a Savior was needed to die for the sins of the world. Notice Peter’s words: “For you know that it was not with perishable things such as silver or gold that you were redeemed …, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake” (1 Peter 1:18-20, NIV).

The apostle John spoke of God’s great love for us and the sacrifice of Jesus Christ that pays the penalty for our sins, making forgiveness possible. “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world” (1 John 2:2, NIV).

And: “This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins” (1 John 4:9-10, NIV).

God actually created all things through Jesus Christ (John 1:1-14; Ephesians 3:9; Colossians 1:16-17; Hebrews 1:1-2). As mankind’s Creator who, being the perfect Son of God, lived a sinless life in the flesh, Jesus Christ was able to serve as the perfect sacrifice for the sins of all humanity for all time.

Jesus Christ’s perfect love and sacrifice

The incredible truth is that “God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). Even more amazing is that God loved us when we were still sinners; we were still under the death penalty when He called us to conversion (Romans 5:8).

Jesus has a deep, burning desire to help mankind share eternity with Him (Matthew 23:37). The book of Hebrews says that we should be “looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (12:2).

It was anything but joyous to go through scourging and crucifixion, an incredibly brutal and torturous form of execution. Isaiah 52:14 prophesied that Christ’s appearance would be “disfigured beyond that of any man and his form marred beyond human likeness” (NIV).

Psalm 22 describes some of the thoughts and feelings of anguish and pain Jesus faced when enduring His betrayal and death. Yet He had the spiritual vision to look past His own suffering to the joy of spending eternity with others who would choose the road to eternal life (Hebrews 12:2).

With our old sins now buried in the grave as pictured by baptism, we should not go back and dig them up. Considering the symbolism involved, this would be akin to grave robbing.

He willingly accepted the curse, the death penalty meant for us, “having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’)” (Galatians 3:13). (To learn more about who Jesus actually was and what He went through for us, read or download our free booklet Jesus Christ: The Real Story.)

Christ’s sacrifice was so complete that no sin ever committed is too big or small for God to forgive (Psalms 103:3). Paul called himself the chief of sinners, yet God used him powerfully after his conversion (1 Timothy 1:15). Throughout the book of Psalms, King David praised God’s mercy. He saw God’s mercy as endless, filling the earth (Psalms 119:64).

Such examples inspire great hope. No matter what our background or past mistakes, when we genuinely repent and are baptized, God promises complete forgiveness.

Humanly devised teachings of psychology can make us feel good about ourselves and seek to improve our self-image. None of these human efforts, however, can forgive sin and completely remove the spiritual penalty associated with it. Only Christ’s sacrifice can permanently cleanse and forgive us.

Burying the past

As God no longer associates us with our old sins, so should we put the past behind us. With our old sins now buried in the grave, as pictured by baptism, we should not go back and dig them up. Considering the symbolism involved, this would be akin to grave robbing.

For some, such grave robbery in the form of continuing to fret about past sins may seem like repentance. But it’s more a way of punishing oneself. We need to understand that God wants repentance, not penance. He does not want us to throw old sins back into His face by continuing to be consumed with thinking about them. He expects us to trust Him and His desire to completely forgive and forget.

We need to learn from our mistakes; but once we have done so, we need to leave them buried in the past. We are to “walk in newness of life” (Romans 6:4). An individual who does this, in God’s eyes, becomes a new person, someone completely forgiven as though he or she had never sinned.

It is important that we see ourselves from this perspective and focus on the future. Paul expressed the concept this way in Philippians 3:13-14: “One thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus.”

Realizing how complete forgiveness is possible through Christ’s perfect sacrifice, we must look ahead to maintaining the right course. In the next chapter we will see how to stay on the road to eternal life.

When you respond to God’s calling through repentance and baptism, many blessings and opportunities await you. Your mind will change.

“Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord” (Acts 3:19).

Baptism and the related steps we must take are only the beginning of the road to eternal life. Before we arrive at our ultimate destination, however, we have miles of road to travel. In this chapter we take a look at some of the aspects of our journey revealed by our road map, the Bible. Remember that we are traveling a narrow road (Matthew 7:14, NIV). A clear sense of purpose and direction can help us stay the course.

Our job is to keep striving with God’s help and to become mature Christians.

When we respond to God’s calling through repentance and baptism, many blessings and opportunities await us. Our minds will change. We will grow in wisdom, knowledge and understanding (Proverbs 2:1-11). We will learn to think and act as God thinks and acts.

Keep going forward

Trials will come and sacrifices will be required (Matthew 10:35-39). These tests help us build godly character. James, half brother of Jesus Christ, wrote: “Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything” (James 1:2-4, NIV).

Jesus cautions us to count the cost of traveling this road, just as we would with any major life undertaking: “For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it—lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish'” (Luke 14:28-30).

Speaking to one potential follower who wanted to set conditions on his commitment, Jesus said, “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God” (Luke 9:62). Jesus expects His followers to finish what they start.

Just as a small child learns to walk, we may be wobbly at first, stumbling in this new way of life. The temptations and trials we face will sometimes cause us to stagger and fall. But remember that God the Father and Jesus Christ are there to comfort and help us each step of the way.

Our job is to keep striving with God’s help and to become mature Christians. Hebrews 5:13-14 tells us: “Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil” (NIV).

Living God’s way must always remain our priority. We must continually “seek first the kingdom of God and His righteousness” (Matthew 6:33).

Keys that can help us remain oriented to God’s way of life include regular prayer and the study of God’s Word. Furthermore, fellowshipping with other believers can be a tremendous encouragement in living our new lives dedicated to God.

In Matthew 7:21 Jesus said, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.” We are given a choice as to what we will do, but Jesus clearly expects that we do our part in remaining faithful to Him. As explained earlier, we must produce fruit in our lives that is pleasing to God.

The end of the road: the Kingdom of God

Now let’s notice a few things about the coming Kingdom of God and eternal life, the end of our spiritual journey.

We should remember that the Kingdom of God is the heart of the gospel message Jesus proclaimed. Mark 1:14-15 says that “Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.'” In appearing to His disciples during the 40 days after His resurrection, Jesus continued to speak to them about the Kingdom of God (Acts 1:3).

At a time soon ahead of us, Christ will return to the earth and establish that Kingdom. Revelation 11:15 speaks prophetically of that awesome day: “Then the seventh angel sounded: And there were loud voices in heaven, saying, ‘The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!'”

The Kingdom of God will be a literal kingdom ruling over the earth, replacing all human government and authority. As Daniel 2:44 foretells, “The God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever.”

The early Christians fixed their eyes firmly on the future Kingdom of God. Acts 8:12 explains that the message of God’s Kingdom was a major reason for people believing God’s truth and choosing to be baptized: “But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized.” We, too, must “believe in the gospel” (Mark 1:15).

Today, if we remain faithful to God throughout our lifetime, we will share with Christ the role of kings and priests in His coming Kingdom (Revelation 1:6; Revelation 5:10; Revelation 20:6). We can look forward to becoming spirit and living forever (1 Thessalonians 4:14-17; 1 Corinthians 15:42-55). As His resurrected children, we will inherit from God all things—not just the earth but the entire universe and spirit realm (Matthew 5:5; Revelation 21:1-7; Hebrews 2:6-8). To learn more, read or download your free copy of our booklet Why Were You Born?

You will get there with God’s help

God holds out such wonderful and unimaginable promises of the brightest future possible. Yet to reach that destination it is vital for us to persist in following Him—to continually repent when we stumble, remaining focused on the goal.

Despite the claims of many who teach “once saved, always saved,” it is always possible, in this life, for those who initially commit to God to subsequently deny Him and lose out on salvation (Hebrews 2:1-3; Hebrews 6:4-6; Hebrews 10:26-31).

Nevertheless God speaks of our salvation as sure—as indeed it is as long as we don’t come to a point of rejecting Him and His way, whether through persistent neglect or bitterness.

For those willing to commit their lives to Him, God offers this wonderful perspective in Ephesians 1:13-14: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise,…the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.”

And Philippians 1:6 encourages us with these words: “He who has begun a good work in you will complete it until the day of Jesus Christ.”

As long as we actively seek God’s will and allow His Holy Spirit to work in our lives, our eventual salvation is guaranteed. Yes, God promises to help us every step of the way, through every turn in the road, if we will repent, have faith in Him for the forgiveness of our sins, be baptized and look to Him and His coming Kingdom.

Now what?

Now that you know what to do, will you act on it, or will you let this precious calling from God go unheeded? Through the prophet Isaiah, God gives us an invitation and a promise: “Seek the LORD while He may be found, call upon Him while He is near. Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, and He will have mercy on him; and to our God, for He will abundantly pardon” (Isaiah 55:6-7).

In 2 Thessalonians 2:13-14, Paul writes, “But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth. He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ. So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word of mouth or by letter” (NIV).

If God is calling you, will you respond?

The apostle Peter exhorts all of us: “Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:10-11, NIV).

Laid before you, then, is the road to eternal life—the only road. May you follow it, without veering, to the awesome destiny God has planned for you!

One is not baptized into any sect or denomination. Rather, one becomes a member of the spiritual Body of Christ.

One is not baptized into any particular sect or denomination. Rather, through baptism as taught in the Bible one becomes a member of the spiritual Body of Christ (1 Corinthians 12:27; Ephesians 2:19-22).

Finding a church in which we can learn sound doctrine and fellowship with people of like mind is important in staying on the road to eternal life.

In 1 Corinthians 12:13 we find that “by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit.”

This body is called the Church of God (Acts 20:28). Membership in this Church is granted by God upon genuine repentance and baptism and is not determined by men or human organizations. The Greek word for “church” is ekklesia, denoting a called-out assembly. Simply put, God calls those He chooses out of this society to be part of the spiritual body that is His Church.

Jesus said His disciples, or followers, would need to be taught (Matthew 28:19-20). In Ephesians 4:11-13 Paul explained: “And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ.”

We see here that the Church, as the body of Christ, has an obligation and responsibility to help Christians grow spiritually, which requires working together under the guidance of called and faithful ministers. God admonishes us to strive for unity and recognize the need we have for each other (1 Corinthians 12:12-25; Ephesians 4:1-3).

Finding a church—a called-out group of believers—in which we can learn sound doctrine and fellowship with people of like mind is important in staying on the road to eternal life.

Hebrews 10:24-25 tells us, “And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.”

We in the United Church of God recognize the need to provide opportunities for God’s people to assemble and receive biblical instruction and fellowship. Meeting regularly with God’s people will be a vital aid to your spiritual growth.

Information on how to find the nearest congregation of the United Church of God – Canada can be found at https://www.ucg.ca/congregations. We meet in locations all around the world. Visitors are always welcome. If you’d like to learn more, read or download your free copy of the booklets The Church Jesus Built and This Is the United Church of God.

A Rood Awakening The Doctrine of Baptism

Let us begin to learn this in Hebrews:

Heb 6:1 Therefore, having left the discourse of the beginning of Christ, let us go on to full growth, not laying again the foundation of repentance from dead works, and of faith toward God,

Heb 6:2 of the baptisms, of doctrine, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

Heb 6:3 And this we will do, if God permits.

Heb 6:4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit,

Heb 6:5 and have tasted the good Word of God and the powers of the world to come,

Heb 6:6 and who have fallen away; it is impossible, I say, to renew them again to repentance, since they crucify the Son of God afresh to themselves and put Him to an open shame.

Heb 6:7 (For the earth which drinks in the rain that comes often upon it, and brings forth plants fit for those by whom it is dressed, receives blessing from God.

Heb 6:8 But that which bears thorns and briers is rejected and is a curse, whose end is to be burned.)

Heb 6:9 But, beloved, we are persuaded better things of you and things that accompany salvation, though we speak in this way.

Heb 6:10 For God is not unrighteous to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister.

Heb 6:11 And we desire that each one of you show the same eagerness to the full assurance of hope to theend,

Heb 6:12 that you be not slothful, but imitators of those who through faith and patience inherit the promises.

Adam Clarke describes verse 1 as follows:

Therefore – Because ye have been so indolent, slow of heart, and have still so many advantages.

Leaving the principles of the doctrine of Christ – Ceasing to continue in the state of babes, who must be fed with milk – with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest.

Let us go on unto perfection – Let us never rest till we are adult Christians – till we are saved from all sin, and are filled with the spirit and power of Christ.

The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch.

Let us go on unto perfection. – The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it.

Laying again the foundation of repentance – The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death – works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy.

Faith toward God – Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God’s mercy, by faith we find that mercy.

But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.

We are not to act like mature children but to be mature in our walk. Coming to perfection in our understanding of the Torah.

You should now know or be asking why is baptism, doctrine (Torah), laying on of hands, resurrection of the dead and eternal judgment all lumped together in verse 2. Paul lists them all here at the same time because they all point to the same thing.

Heb 6:2 of the baptisms, of doctrine, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

Again let me share what Adam Clarke has to say on verse 2:

Of the doctrine of baptisms – “There were two things,” says Dr. Owen, “peculiar to the Gospel, the doctrine of it and the gifts of the Holy Ghost. Doctrine is called baptism, Deu 32:2; hence the people are said to be baptized to Moses, when they were initiated into his doctrines, 1Co 11:2. The baptism of John was his doctrine, Act 19:3; and the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, Isa 52:15. This is the first baptism of the Gospel, even its doctrine. The other was the communication of the gifts of the Holy Ghost, Act 1:5; and this alone is what is intended by the laying on of hands; and then the sense will be the foundation of the Gospel baptisms, namely preaching and the gifts of the Holy Ghost.”

I am afraid, with all this great man’s learning, he has not hit the meaning of the apostle. As teaching is the means by which we are to obtain the gifts of the Holy Ghost, surely the apostle never designed to separate them, but to lead men immediately through the one to the possession of the other. Nor is the word baptism mentioned in the passage in Deuteronomy which he quotes; nor, indeed, any word properly synonymous. Neither βαπτισμος, baptism, ῥαντισμος, sprinkling, nor any verb formed from them, is found in the Septuagint, in that place. But the other proofs are sufficiently in point, viz. that by baptism in the other places referred to, doctrine or Teaching is meant; but to call Teaching one baptism, and the gifts of The Holy Ghost another baptism, and to apply this to the explanation of the difficulty here, is very far from being satisfactory.

I am inclined to think that all the terms in this verse, as well as those in the former, belong to the Levitical law, and are to be explained on that ground.

Baptisms, or immersions of the body in water, sprinklings, and washings, were frequent as religious rites among the Hebrews, and were all emblematical of that purity which a holy God requires in his worshippers, and without which they cannot be happy here, nor glorified in heaven.

Moses tells us that the doctrine of Yehovah shall drop as rain; His Speech, His words, and His Torah shall come down as rain and cover the earth.

When we are Baptised, we do something symbolically. We fall back under the water as if we are dead. The water represents the Holy Spirit, and then we rise up from the watery GRAVE, being impregnated with the spirit. But we are still flesh and blood. It is symbolic and teaches us about the spiritual.

We have this verse in John, and I wonder if you understand it.

Jhn 11:55 And the Jews’ Passover was near. And many went out of the country up to Jerusalem before the Passover in order to purify themselves.

How did they purify themselves? They baptized themselves.

Here is the Strong’s meaning of the word purify.

G48   (Strong) ἁγνίζω hagnizō hag-nid’-zo

From G53; to make clean, that is, (figuratively) sanctify(ceremonially or morally): – purity (self).

G53   (Strong) ἁγνός hagnos hag-nos’

From the same as G40; properly clean, that is, (figuratively) innocent, modest, perfect: – chaste, clean, pure.

G40   (Strong) ἅγιος hagios hag’-ee-os

From ἅγος hagos (an awful thing) compare G53, [H2282]; sacred (physically pure, morally blameless or religious, ceremonially consecrated): – (most) holy (one, thing), saint.

G40   (Thayer) ἅγιος hagios

Thayer Definition:

1) most holy thing, a saint

And from the Jewish encyclopedia on Purification: Purification in Judaism:

PURIFICATION: PURIFICATION IN JUDAISM

The concept of purity represents one of the cornerstones of Jewish religiosity from its earliest articulation in biblical literature. Indeed, the ideal of attaining purity by purification from the various kinds of impurities enumerated in the Book of Leviticus forms an integral part of the notion of holiness in that book, as well as in later Jewish sources. At the same time, purity is not a uniform concept. On the contrary, the idea of purity is mobilized in numerous thematic, literary, and chronological contexts, ranging from ritual to purely metaphysical or spiritual. It plays a fundamental role in constructions of gender identity in Jewish culture, just as gender is a structural element of the various manifestations of the conceptualization of purity. Not so much a linear development of a uniform idea, from ritual to spiritual, purity is rather a concept which acquires different layers of meanings and can be variously drawn on.

Ritual Impurity and Purification in Biblical and Jewish Law

The primary context in which the idea of purity plays a fundamental role is in the so-called priestly source of the Book of Leviticus and its concern for the ritual life of the sanctuary. Purity (taharah ) and impurity (tum’ah ) are primarily functional concepts and connote the status of a person or an object with respect to the Temple. A person needs to be in a status of ritual purity in order to enter the Temple area. If the person or an object has been affected by a source of impurity they need to undergo a process of ritual purification before they can again enter the Temple or be put to use for work related to the Temple.

Primary sources of impurity are the carcasses of various animals deemed to be impure (Lv. 11:1–47) and human corpses (Nm. 19:10–22). Further, certain physical or physiological conditions will render a person impure, namely childbirth (Lv. 12:1–8); scale disease, traditionally translated as leprosy, even though this is most likely not the condition described in the text (Lv. 13:1 – 14:32); and genital discharges (Lv. 15:1–33). These conditions affect first and foremost the people suffering from them. However, the priestly thinking about impurity further understands the state of impurity to be transferable from one person to another, or from a person to an object, and vice versa. Such transference can occur in numerous ways, such as by direct and indirect touch, by spittle, through sexual means, or in the case of corpse impurity, even by simply being under the same roof as the corpse.

Corresponding to these primary and secondary states of impurity, the priestly source defines different degrees of severity of impurity by legislating different durations of states of impurity, as well as different procedures of purification. For example, a woman who menstruates is in a status of impurity for seven days, but the one who touches her for the remainder of the day only (Lv. 15:19). A man or a woman who have irregular discharges (zav/zavah ) are in a status of impurity as long as their discharge lasts and then have to count out seven days without a discharge before they can undergo purification (Lv. 15:13 and Lv. 15:28), while again the person who touches them remains in a status of impurity for the remainder of the day (Lv. 15:7 and Lv. 15:27). A person who has been affected by corpse impurity remains in a status of impurity for seven days (Nm. 19:11).

Purification is effected by various aspects: (1) by time, or by simply waiting a set amount of time free of the physiological condition that caused the status of impurity to begin with; (2) by water, that is, by washing one’s clothes if one has touched an impure person or object, or washing the object such a person touched (e.g., Lv. 15:12); and by bathing (Lv. 15:13, 15:5–11, Lv. 15:21–22); (3) finally, the process of purification is completed by variously prescribed sacrificial offerings (e.g., Lv. 12:6–7, Lv. 15:14, Lv. 15:29). Surprisingly, the biblical text noticeably omits the practice of washing or immersion in all cases of women’s impurity, after birthing as well as after menstruating and after suffering from an abnormal genital discharge. Finally, a further and less obvious means of purification is constituted by the ritual of the red heifer which is burned and whose ashes are mixed with fresh (“living”) water to be sprinkled on the objects and people affected by corpse impurity (Nm. 19).

When we read Leviticus and each of these purification ceremonies, we see that they almost all involve bathing, which is immersion in a pool of water to cleanse oneself. Baptism is only used in the Greek New Testament. The Hebrew version is purification, and the word I like to use is Mikvehing. I know that is a misuse of the word, but it causes you to stop thinking like a Christian.

Mikveh means a container that holds water in Hebrew.

A mikveh or mikvah (Hebrew: מִקְוֶה / מקווה, Modern: mīqve, Tiberian: mīqwe, pl. mikva’ot, mikvot, or (Ashkenazic) mikves,^[1][2] lit., “a collection”) is a bath used for ritual immersion in Judaism^[3] to achieve ritual purity.

In Orthodox Judaism, these regulations are steadfastly adhered to; consequently, the mikveh is central to an Orthodox Jewish community. Conservative Judaism also formally holds to the regulations. The existence of a mikveh is considered so important that, according to halacha, a Jewish community is required to construct a kosher mikveh even before building a synagogue, and must go to the extreme of selling Torah scrolls, or even a synagogue if necessary, to provide funding for its construction.^[4][5]

Etymology

Formed from the Semitic root ק-ו-ה (q-w-h, “collect”).^[6] In the Hebrew Bible, the word is employed in the sense of “collection”, including in the phrase מקוה המים (miqwêh hammayim, “collection of water”) in Gen. 1:10, Ex. 7:19, and Lev. 11:36.^[7] Ben Sira is the earliest author to use מקוה as a word for “pool” (Ecclus 43:20, 48:17) and the Mishnah is the earliest text to use it in the sense of “ritual bath”.

All these people came to Jerusalem for the Feast and mikveh or baptized themselves. They did not have people dunking them under the water; they did it themselves.

We are instructed to ascend to Jerusalem three times annually to observe the Feasts: Passover, Shavuot, and Sukkot.

Exo 23:14 You shall keep a feast to Me three times in the year.

Exo 23:15 You shall keep the Feast of Unleavened Bread. You shall eat unleavened bread seven days, as I commanded you, in the time appointed of the month Abib, for in it you came out of Egypt. And no one shall appear before Me empty.

Exo 23:16 Also the Feast of Harvest, the first-fruits of your labors, which you have sown in the field. Also the Feast of Ingathering, in the end of the year, when you have gathered in your labors out of the field.

Exo 23:17 Three times in the year all your males shall appear before the Lord God.

Exo 34:23 Three times in the year your men shall appear before the Lord Jehovah, the God of Israel.

Exo 34:24 For I will cast out the nations before you and enlarge your borders. Neither shall any man desire your land when you shall go up to appear before Jehovah your God three times in the year.

Deu 16:16 Three times in a year shall all your males appear before Jehovah your God in the place which He shall choose: in the Feast of Unleavened Bread, and in the Feast of Weeks, and in the Feast of Tabernacles. And they shall not appear before Jehovah empty,

Deu 16:17 but each with his gift in his hand, according to the blessing of Jehovah your God, which He has given you.

1Ki 9:25 And three times in a year Solomon offered burnt offerings and peace offerings on the altar which he had built to Jehovah, and he burned incense on the altar which was before Jehovah. And he finished the house.

You must purify yourself before coming before Yehovah each time you go to Jerusalem, to the Temple. This is the whole purpose and idea of where we get baptism from. It was part of the purification process of going before our King.

Today, many think they are baptized into the Catholic faith, the Baptist Church, the Church of Jesus Christ or any of the thousands of other churches out there. This is a stupid and false understanding. It demonstrates not having matured in the faith. You are not to be baptized into any one faith or church group. You mikveh at least three times a year, once a month, for a woman’s menstruation, daily after emissions from the body or after healing from being sick. It is not a once-and-done-for-life thing, but something commonly done before going to the Temple.

The flowing water symbolizes the Holy Spirit washing away your sins, making you pure before the eyes of Yehovah.

Now, let’s kick it up a notch and understand on another level.

The Water Libation Ceremony, known in Hebrew as Nissuch Ha-Mayim, was one of the most popular parts of the Feast of Tabernacles. It followed the daily sacrifices.

One reason the water libation ritual was so popular in the Second Temple was the accompanying ceremony of the water drawing. This ceremony occurred at night when water was drawn from Siloam for the next morning’s libation. Each day for seven consecutive days, a priest would walk up a ramp leading to the bronze altar in the Temple Court and pour a jug full of water into a bowl that drained into the altar.

The ceremony of the water drawing was a jubilant occasion. The Mishna states, “He that has never seen the joy of the [ceremony of the water drawing] has never in his life seen joy.” (Sukkah 51a) As the ceremony took place, Levites played lyres, trumpets, harps, cymbals, and other instruments while other Levites sang. In the Temple area, three golden candlesticks nearly 75 feet high were lit by young boys climbing tall ladders, and the light from these candlesticks could be seen throughout all of Jerusalem. Respected men of faith danced and sang in front of these candlesticks while carrying burning torches. As the ceremony progressed through the night, the priest blew the shofar three times. In the manner of the text of Isaiah 12:3, “Therefore, with joy shall ye draw water out of the wells of salvation,” the evening was characterized by exuberant joy. It was a wonderful occasion that no one wanted to miss.

Sometimes, Rabbis would perform acrobats and juggle flaming touches as part of the festivities.

Some interpreted the passage in Deuteronomy 14:26 to mean it was good to spend one’s tithe money on food or liquor or whatever delicacies one might desire for the purpose of eating and rejoicing in the presence of the Lord.

Deu 14:22  You shall truly tithe all the increase of your seed that the field brings forth year by year.

Deu 14:23  And you shall eat before Jehovah your God in the place which He shall choose to place His name there, the tithe of your grain, of your wine, and of your oil, and the first-born of your herds and of your flocks, so that you may learn to fear Jehovah your God always.

Deu 14:24  And if the way is too long for you, so that you are not able to carry it, or if the place is too far from you, which Jehovah your God shall choose to set His name there, when Jehovah your God has blessed you,

Deu 14:25  then you shall turn it into silver and bind up the silver in your hand, and shall go to the place which Jehovah your God shall choose.

Deu 14:26  And you shall pay that silver for whatever your soul desires, for oxen, or for sheep, or for wine, or for strong drink, or for whatever your soul desires. And you shall eat there before Jehovah your God, and you shall rejoice, you and your household

Deu 14:27  and the Levite within your gates, you shall not forsake him, for he has no part nor inheritance with you.

It is important to know something about this water. It was taken from a spring just east of Jerusalem called the Spring of Gihon. This spring was used to anoint David’s son, Solomon, King of Israel (1 Kings 1:45). King Hezekiah later redirected the spring’s water into the city of Jerusalem through a long underground conduit known as Hezekiah’s Tunnel. Within the walls of Jerusalem, the waters of Gihon ran into a pool named the Pool of Siloam.

Water from the pool of Siloam was used in the ordinance of the red heifer described in Numbers 19. Moses was instructed to mix “running” (lit. living ) water with the ashes of the red heifer. The water had to be fresh and able to give life, not stagnant. This mixture of water and ashes was sprinkled on those who had become unclean to purify them. The same Pool of Siloam is also referred to in the New Testament.

It was to this pool that the Lord Jesus sent a man, blind from birth, to wash off the clay that He had applied to the man’s eyes. After washing in the pool, the man received his sight (John 9:6-7). This to was done on the 7th day of Sukkot.

Jesus Heals a Man Born Blind

Jhn 9:1 And passing by, He saw a man who was blind from birth.

Jhn 9:2 And His disciples asked Him, saying, Master, who sinned, this man or his parents, that he was born blind?

Jhn 9:3 Jesus answered, Neither has this man nor his parents sinned, but that the works of God might be revealed in him.

Jhn 9:4 I must work the works of Him who sent Me, while it is day. Night comes when no man can work.

Jhn 9:5 As long as I am in the world, I am the Light of the world.

Jhn 9:6 And when He had spoken these things, He spat on the ground and made clay from the spittle. And He anointed the eyes of the blind man with the clay.

Jhn 9:7 And He said to him, Go, wash in the pool of Siloam (which translated is Sent). Therefore he went and washed and came seeing.

The Pool of Siloam not only held historical significance, but in Jewish tradition, it also had a prophetic connotation. First, the Jewish Scriptures speak of a time when, like water poured “upon him that is thirsty, and floods upon the dry ground,” God will pour out His Spirit upon all flesh (Isaiah 44:3).

Isa 44:3  For I will pour water on him who is thirsty, and floods on the dry ground. I will pour My spirit on your seed, and My blessing on your offspring;

Isa 44:4  and they shall spring up as among the grass, as willows by the water-courses.

Isa 44:5  One shall say, I am Jehovah’s; and another shall call himself by the name of Jacob; and another shall write with his hand, For Jehovah, and be named by the name of Israel.

Because the waters of Siloam were used to anoint the kings of the house of David, and that anointing was symbolic of the Holy Spirit coming upon an individual (1 Sam. 16:13), the living waters of Siloam became associated with the outpouring of the Holy Spirit.

1Sa 16:12  And he sent and brought him in. And he wasruddy, with beautiful eyes and good form. And Jehovah said, Arise, anoint him. For this is he.

1Sa 16:13  And Samuel took the horn of oil and anointed him in the midst of his brothers. And the spirit of Jehovah came on David from that day forward. And Samuel rose up and went to Ramah.

Second, this outpouring is to occur during the days of the Messiah, the anointed one, a descendant of King David, through whom salvation will come to Israel. Based on Isaiah 12:3, the Pool of Siloam became known as the “well of salvation” and was associated with the messianic age. Thus, to the Jewish people of the Second Temple days, pouring water on the altar at the Feast of Tabernacles was symbolic of the Holy Spirit poured out during the days of the Messiah.

Isa 12:1  And in that day you shall say, O Jehovah, I will praise You; though You were angry with me, turn away Your anger, and You shall comfort me.

Isa 12:2  Behold, God is my salvation; I will trust and not be afraid for the LORD JEHOVAH is my strength and my song; He also has become my salvation.

Isa 12:3  And with joy you shall draw water out of the wells of salvation.

Isa 12:4  And in that day you shall say, Praise Jehovah! Call on His name; declare His doings among the people, make mention that His name is exalted.

Isa 12:5  Sing to Jehovah; for He has done excellent things; this is known in all the earth.

Isa 12:6  Cry out and shout, O dweller of Zion; for great isthe Holy One of Israel in your midst.

This custom became a controversial issue between the Sadducees and the Pharisees. When Alexander Jannai, who was both king and high priest and a follower of the Sadducees, publicly refused to pour the water on the altar, the congregation became so enraged that it pelted him with etrogim (fruit) (Sukkah 48b, Antiquities 13.13) In the aftermath of this incident, he is said to have massacred more than 6,000 of his fellow Jews. This occurred approximately 95 B.C.

Finally, on the last day of the feast known as Hoshana Raba, the climax of the entire week, Jesus made what some believe to be His greatest proclamation.

On the last and greatest day of the Feast, Jesus stood and said in a loud voice,

Rivers of Living Water

Jhn 7:37 And in the last day of the great feast, Jesus stood and cried out, saying, If anyone thirsts, let him come to Me and drink.

Jhn 7:38 He who believes on Me, as the Scripture has said, “Out of his belly shall flow rivers of living water.”

Jhn 7:39 (But He spoke this about the Spirit, which they who believed on Him should receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.)

This was no statement secretly whispered in the dark corner. The text says that Jesus “stood” to make His announcement, and He “cried” meaning He spoke with a loud voice. He wanted everyone to hear the good news. The stunned crowd heard, and they knew what He meant.

Jesus was declaring that He was Messiah and that everyone who would believe in Him would receive the gift or indwelling of the Holy Spirit, the “living water,” not measured in terms of a trickling spring, the Spring of Gihon, but a flowing river-even numerous rivers!

Jesus was saying in effect “I am the reality that the water in this ceremony symbolizes-the true life giver through whom the Holy Spirit is also given.”

Some may have also been familiar with Ezekiel’s prophecy of the Holy Spirit (Ezek. 36:24-27).

Ezk 36:24 For I will take you from among the nations and gather you out of all lands, and will gather you into your own land.

Ezk 36:25 And I will sprinkle clean waters on you, and you shall be clean. I will cleanse you from all your filthiness and from your idols.

Ezk 36:26 And I will give you a new heart, and I will put a new spirit within you. And I will take away the stony heart out of your flesh, and I will give you a heart of flesh.

Ezk 36:27 And I will put My Spirit within you and cause you to walk in My statutes, and you shall keep My judgments and do them.

Even though this ceremony is not practiced today because there is no temple, the liturgy can still be found in some Jewish prayer books. One prayer said during the Sukkot holiday reads

“Please God! Those who pour water before you, from the springs of salvation, may they draw water, save now and bring salvation now.

Yehshua, the light of the world, healed the blind man on the 7th day of Sukkot. Yehshua, the source of the Living Waters, says on the 7th day of Sukkot that He is the source and for all of us to come to Him to get this Living water.

Hoshana means to save. This is the seventh day of the Feast of Tabernacles. It comes one day before Shimini Atzeret. It is usually observed on the 21st day of the Hebrew month Tishri. It is also called “the great Hosanna.”

The name for this holiday probably comes from Psalm 118:25.

This is considered by most people to be the last and greatest day of the Feast of Tabernacles. Hoshana Rabba can be distinguished from the rest of the days of the Feast of Tabernacles by at least three features.

1) Hakafot. The congregation marches with Lulav and Etrog seven times around the bema (altar). This is an ancient ritual that can be found in Talmudic texts (Sukkah 45a). At one time, this may have been a privilege for Kohanim (priests) only. There may be a connection with Joshua marching around the walls of Jericho.

2) A Day of Judgment. Hoshana Rabba is traditionally considered by some to be the concluding day of the judgment period, which commemorates Rosh Hashana. For those who don’t believe this, they probably lean towards the view that the Day Of Atonement is the final day. The Zohar officially declares Hoshana Rabba a day of judgment (Tzav 31b).

Rosh Hashannah is the Feast of Trumpets and the start of the 10 Days of Judgment. The Rabbis have connected it with the Hoshana Rabba the 7th Day of Sukkot, The Last Great Day, which is also the final judgment. (Joseph Dumond)

When viewed as a judgment day, its relationship to other judgment days may be as follows.

On Rosh HaShana, God’s judgment is made concerning our fate.

On the Day of Atonement, the judgment is sealed.

On Hoshana Rabba, the judgment is delivered. This would make Hoshana Rabba the culminating day.

The Lulav is the symbol of victory and vindication on the judgment day. There is particular emphasis on the contest between the nations of the world and Israel. ” Rabbi Ovin said: When two men appear before a judge, we know not who won. When one emerges with palm branches in his hand, we know that the verdict was in his favor.

Israel and the nations of the world come before the Almighty on Rosh HaShana to exchange mutual charges. We do not know who won. However when Israel comes out with Lulav in hand, we know that the verdict was in its favor” ( Vayikra Rabba 30).

It may be this tradition, which apparently was alluded to, in the following Midrashic passage. The Messiah will teach six mitzvot to the nations of the world, among these the Sukkah and the Lulav (Shochar Tov, Ps.21).

3)Aravot. A bundle of willow branches is used in a special defoliation ritual at the morning service. According to the Talmud this custom was communicated orally to Moses at Mt. Sinai (Sukka 44a).(1)

The aravot symbolically represents the common people, who are devoid of scholarship and good deeds (Vayikra Rabba 30).

There is also a symbolic connection between the aravot and Joseph. The 21st day of Tishri is the traditional birthday of Joseph. This is also the calendar for Hoshana Rabba. There is a midrashic interpretation that connects the two. The willow branch symbolizes the life of Joseph. The willow withers sooner than the myrtle and lulav, like Joseph, who died in the lifetime of his brothers (Vayikra Rabba 30).(1)

Hoshana Rabbah became recognized as an official judgment day in modern Judaism when the Zohar declared it. During the worship service it is common to see congregations march around their worship room seven times (similar to Joshua marching around Jericho). Psalm 118 is chanted and when verse 25 is sung, and after the seventh cycle around the room the worshipers take the willow branches that they have been carrying and strike the ground with them until the leaves fall off. This is symbolic of the worshiper beating their sins away.

Sometimes these palm branches are saved and used to build a fire to burn bread just before Passover.

In some congregations, a white Torah cover is placed over the ark at the beginning of Rosh HaShana and remains up until after Hoshana Rabbah.

This is also a time when some things are removed from the Sukkah. They must be taken down on this day as Sukkot is over on the 7th day.

At one time there was a conflict when this holiday would land on the Sabbath. Some viewed it as superior to the Sabbath and therefore Hoshana Rabba customs overrode the Sabbath (Talmud;Mas. Sukkah 43b).

It is customary to dress up in good clothes for the service.

There is a customary greeting know as “Pikta Tava” which is Aramaic and literally means a good note. This greeting implies a good judgment from God.

The readings of scriptures are common. Some stay up all night doing this. Deuteronomy and Psalms are popular readings.

Sometimes the Torah is read. When this happens, Numbers 29:26-34 is often the verses recited.

Num 29:26 And on the fifth day nine bulls, two rams, fourteen lambs of the first year without spot;

Num 29:27 and their food offering and their drink offerings for the bulls, for the rams, and for the lambs, shall be according to their number, according to the law;

Num 29:28 and one goat for a sin offering, besides the continual burnt offering and its food offering and its drink offering.

Num 29:29 And on the sixth day eight bulls, two rams, fourteen lambs of the first year without blemish;

Num 29:30 and their food offering and their drink offerings for the bulls, for the rams, for the lambs, shall be according to their number, according to the law;

Num 29:31 and one goat for a sin offering, besides the continual burnt offering, its food offering, and its drink offering.

Num 29:32 And on the seventh day seven bulls, two rams, and fourteen lambs of the first year without blemish;

Num 29:33 and their food offering and their drink offerings for the bulls, for the rams, and for the lambs, shall be according to their number, according to the law;

Num 29:34 and one goat for a sin offering, besides the continual burnt offering, its food offering, and its drink offering.

Num 29:35 On the eighth day you shall have a solemn assembly. You shall do no laboring work.

Num 29:36 But you shall offer a burnt offering, a fire offering of a sweet savor to Jehovah: one bull, one ram, seven lambs of the first year without blemish;

Num 29:37 their food offering and their drink offerings for the bull, for the ram, and for the lambs, according to their number, according to the law;

Num 29:38 and one goat for a sin offering, besides the continual burnt offering, and its food offering and its drink offering.

There are a few who consider this day an extension of the Day of Atonement.

Some congregations have a custom where some of the people walk around the room that the Torah is being read from 7 times, while at the same time carrying the Lulav And Etrog. Then in an ancient rite of profound mystical significance, some beat five willow branches on the floor.

Tradition has it that on this day God decides how much rain will fall for the coming year and where it will rain.

It was on this day that the Gospel of John tells of Jesus speaking at the Water Libation Ceremony. At this time Jesus offers everyone the chance to have “living Water.”

On the last and greatest day of the feast, Jesus stood up and exclaimed, Let anyone who thirsts come to me and drink. Whoever believes in me, as scripture says: Rivers of living water will flow from within him (John 7:37-38).

Jesus used the Water Libation Ceremony as an object lesson and opportunity to make a very public invitation on the last day of the feast for His people to accept Him as the living water. His words here recall Isaiah 55:1. thirsty …come…drink. These 3 words summarize a gospel invitation. A recognition of need leads to an approach to the source of provision, followed by receiving what is needed. The thirsty, needy soul feels the craving to come to the Savior and drink, i.e. receive the Salvation that He offers.(3)

By Accepting Jesus as the living water you would receive the gift of the indwelling of the Holy Spirit. It is this Holy Spirit gift that is often referred to as “living water.”

This is the true ALTAR CALL that we have written to you about in this Newsletter.

Isa 55:1 Ho, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat. Yea, come, buy wine and milk without money and without price.

Now Jewish Roots from whom I have quoted some and added some notes to has given you a great deal to consider. We are talking about Baptism and now have just talked about the 7th day, the Last Great Day of Sukkot and equated them. And Jewish Roots has shown you how this Last Great Day was likened to both Yom Teruah and Yom Kippur. Are you connecting the dots?

You are to purify yourself before going up to the Temple. You are going to mikveh in a place with living running water to wash away your sins. It is symbolic. You are not born again each time. You are cleansed in order to appear before the King three times a year.

Why are you to go up three times a year? The Three Chags

H2282   (Strong) חָג    חַג chag    châg khag, khawg

A festival, or a victim therefor: – (solemn) feast (day), sacrifice, solemnity.

H2282   (Ancient Hebrew)

H2282 = AHLB# 1164-A (N)

1164) Ch% (Ch% HhG) ac: Feast co: Circle ab: Terror: The pictograph h is a picture of a wall representing outside. The cis a picture of a foot and represents a gathering. Combined these mean “outside gathering”. The gathering together for a festival, usually in the form of a circle for dancing and feasting. (eng: hug – as an encircling; circ – an exchange of the h and c and the g and c; cog – an exchange of the h and c)

A) Ch% (Ch% HhG) ac: ? co: Feast ab: ?: The participants of a festival would gather together and dance in a circle.

N^m) Ch% (Ch% HhG) – Feast: [freq. 62] |kjv: feast, sacrifice| {H2282}

B) Cch% (Cch% HhGG) ac: ? co: Feast ab: ?: The participants of a festival would gather together and dance in a circle.

V) Cch (Cch% Hh-GG) – Feast: [freq. 16] (vf: Paal) |kjv: keep, feast, celebrate, dance, holyday, reel to and fro| {H2287}

When we die, we will rise spiritually again at Shavuot in 2033, as we believe. All the apostles are still asleep. They have not yet been born of the spirit. They are dead. But because they obeyed when they were alive, the same as you are doing now, like them, you, too, can be raised from the dead and born again into the Kingdom of Yehovah as a spirit being. If you are still alive, you will be changed into a Spirit being at that moment.

This is the symbolism of Baptism. You will be changed to spirit, but you are not yet spirit. So we wash ourselves, immersing ourselves in water as if to say we are covered in His Spirit.

Now, the Last Great Day, the 7th Day of Sukkot, represents the 7th millennium. At the end of this millennium, the earth will be covered in the Spirit of Yehovah. At that time, the final judgment, the Great White Throne judgment from Revelation, will occur.

The Thousand Years

Rev 20:1 And I saw an angel come down from Heaven, having the key of the abyss and a great chain in his hand.

Rev 20:2 And he laid hold on the dragon, that old serpent, who is the Devil and Satan, and bound him a thousand years.

Rev 20:3 And he cast him into the abyss and shut him up and set a seal on him, that he should deceive the nations no more until the thousand years should be fulfilled. And after that he must be loosed a little time.

Rev 20:4 And I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded for the witness of Jesus and for the Word of God, and who had not worshiped the beast nor his image, nor had received his mark on their foreheads, nor in their hands. And they lived and reigned with Christ a thousand years.

Rev 20:5 But the rest of the dead did not live again until the thousand years were finished. This is the first resurrection.

Rev 20:6 Blessed and holy is he who has part in the first resurrection. The second death has no authority over these, but they will be priests of God and of Christ, and will reign with Him a thousand years.

The Defeat of Satan

Rev 20:7 And when the thousand years have expired, Satan will be loosed out of his prison.

Rev 20:8 And he will go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle. The number of them is as the sand of the sea.

Rev 20:9 And they went up over the breadth of the earth and circled around the camp of the saints, and the beloved city. And fire came down from God out of Heaven and devoured them.

Rev 20:10 And the Devil who deceived them was cast into the Lake of Fire and Brimstone, where the beast and the false prophet were . And he will be tormented day and night forever and ever.

Judgment Before the Great White Throne

Rev 20:11 And I saw a great white throne, and Him sitting on it, from whose face the earth and the heaven fled away. And a place was not found for them.

Rev 20:12 And I saw the dead, the small and the great, stand before God. And books were opened, and another book was opened, which is the Book of Life. And the dead were judged out of those things which were written in the books, according to their works.

Rev 20:13 And the sea gave up the dead in it. And death and hell delivered up the dead in them. And each one of them was judged according to their works.

Rev 20:14 And death and hell were cast into the Lake of Fire. This is the second death.

Rev 20:15 And if anyone was not found having been written in the Book of Life, he was cast into the Lake of Fire.

Now when Satan is burned up in the lake of fire, Yehovah’s Spirit will cover all mankind. This is symbolism spoken of by Yehshua on the 7th Last Great Day. And what does this day represent?

It is the final day of the seven-day wedding feast. The bride has gone around the groom seven times, and the groom has circled the bride seven times and found her pure again, a symbol of the mikveh. This night represents the consumption of the wedding when they become one.

Wave Sheaf Day, Shavuot the Jubilee year and the Shemini Atzeret all represent the 8th day Feast when we are to return to our possession, and that possession is not the land, but Yehovah. Again, this is reflected in all the purity laws, such as when they were unclean for seven days, but on the 8th day, they were clean and could serve in the Temple.

Baptism, Mikveh, is the cleansing process we all undergo many times. It is not a once-and-done thing, nor are you to be baptized into any denomination. It is a cleansing ritual to make you pure so you can be raised up as they were on Wave Sheaf Day, as we hope to be on Shavuot, and as all mankind will be at the end of the 7th millennium and the start of the 8th millennium, which is what Shemini Atzeret is likened to.

You are not born again now, as many Christians claim, even though they profess they won’t keep the Torah. You keep the Sabbath, the Holy Days, and the Sabbatical year. You are growing in the spirit and learning to obey. You seek to obey Yehovah and to stop disobeying as you used to.

This is the symbolism of the death you portray as you go under the water. Your coming back to life and coming out of the water symbolizes you now obeying Yehovah being covered in His Spirit. It represents the day the 24 elders came back to life when Yehshua came out of the grave. It represents the time when we will be changed and it represents the time at the end of the 7th millennium when the rest of mankind will be changed, just before the 8th millennium begins when Yehovah will dwell with mankind here on this earth.

Do not mix the word of Yehovah with modern Christian theology. That is an abomination. Do not add to the Torah, and do not take away; that, too, is an abomination.

I will show you my faith by my works, not by the label I call myself.

Be Yehovah’s Ambassador.